PRIMITIVE  AND  MODERN  PIETY. 


mi 


PRIMITIVE  AND  MODERN  PIETY: 


A 


SERMON, 

DELIVERED  IN  PORTLAND, 


AT  THE 


ORDINATION  OF  THE  REV.  CYRUS  HAMLIN, 

MISSIONARY  OK  TIIE  A.  B.  C.  F.  M.  TO  CONSTANTINOPLE, 


OCTOBER  3,  1838. 


BY  J.  MALTBY, 

rASTOR  OF  THE  HAMMOND-STREET  CHURCH,  BANCOR. 


uy 

BANGOR : 

E.  F.  DUREN. 


SAMUEL  S.  SMITH,  PRINTER, 

1838. 


Portland,  October  29,  1838. 


Rev.  John  Maltby,  Bangor. 

Dear  Sir: — It  being  deemed  highly  desirable  that  the  valuable  ser- 
mon delivered  by  you,  at  the  Ordination  of  the  Rev.  Cvrcs  Hamlin, 
should  be  placed  before  the  public,  the  undersigned,  committee  of  the 
Second  Church  in  Portland,  respectfully  solicit  a copy  for  publication. 
With  great  respect,  your  assured  friends, 

LEVI  CUTTER, 

ROYAL  LINCOLN, 
WILLIAM  SWAN. 


Bangor,  November  9, 1838. 

Gentlemen  : — Yours  of  October  29,  was  duly  received.  Having  just 
returned  from  a journey,  my  time  is  more  closely  occupied  than  usual ; 
I will  however  improve  the  earliest  opportunity  to  comply  with  your 
request. 

Yours  very  truly, 

J.  MALTBY. 

Messrs.  Levi  Cutter, 

Royal  Lincoln, 

William  Swan. 


SERMON. 


Matthew  VII.  xx. 

“ By  their  fruits  ye  shall  know  them.” 

We  are  furnished  in  this  passage  with  a searching  test  of 
individual  character.  This  was  the  particular  purpose  for 
which  Christ  designed  it.  The  fruit  brought  forth  in  a man’s 
life,  shows  what  he  is.  It  is  an  exposition  of  the  state  of 
his  heart. 

But  the  principle  may,  with  equal  propriety,  be  applied 
to  other  things.  It  may  be  applied  to  different  systems  of 
religious  doctrine.  Here,  a form  of  doctrine  meets  you, 
that  proves,  in  the  application  of  it,  “quick  and  powerful.” 
There,  you  see  one  that  is  only  a “ dead  letter.”  Their 
fruits  tell  you  what  they  are.  And  whenever  ministers 
preach,  and  churches  receive,  not  “ the  faith  once  delivered 
to  the  saints,”  but  “ another  gospel,”  the  fruits  produced  will 
proclaim  the  apostacy. 

The  principle  may  be  applied  also,  to  the  different  prac- 
tical applications  that  have  been  made  of  Christianity.  And 
this  is  the  use  I propose  to  make  of  it  on  the  present  occa- 
sion. Different  periods  have  been  distinguished  by  different 
modes  of  applying  the  Christian  system.  At  one  time,  the 
church  has  gone  deeper  into  “ the  spirit ;”  at  another,  she 
has  followed  “ the  letter.”  At  one  age,  she  has  taken  the 
yoke  of  Christ  and  gone  forth  on  her  pilgrimage  to  heaven ; 


4 


at  another,  she  has  conferred  with  flesh  and  blood.  Primitive 
piety  was  marked  with  one  of  these  distinctions.  Modern 
piety,  I submit,  is  marked  with  the  other.  And  which  is 
the  juster  course,  we  must  determine  from  the  fruit  produced. 
The  principle  in  the  text  requires  us  to  ask,  Where  has  God 
been  most  honored,  and  the  work  of  salvation  most  pro- 
moted ? On  which  of  the  trees  is  found  the  fairest  and 
richest  fruit  ? Compare  the  trees  together  ; — compare 
them  by  their  fruits ; — and  say  which  should  be  pruned  into 
the  shape  of  the  other. 

To  speak  without  a figure,  I propose, 

In  the  first  place,  to  compare  the  piety  of  the  first 
century  with  the  piety  of  the  present  day. 

Secondly,  to  show  which  has  produced  the  most  rapid 
and  illustrious  triumphs  of  the  gospel. 

And  thirdly,  to  try  the  question , whether  modern  piety 
docs  not  need  to  he  moulded  into  the  primitive  form. 

In  the  comparison  of  primitive  with  modem  piety,  which 
is  the  first  thing  proposed,  it  will  be  my  object  to  present 
several  of  the  points  of  difference.  That  there  are  points 
of  resemblance,  clear  and  strong,  I rejoice  to  believe.  The 
necessities  of  our  dying  race  require  that  they  become  clearer, 
stronger,  more.  Short  of  its  actual  salvation,  nothing  would 
so  bless  the  world,  as  baptizing  the  church  universal  with 
the  spirit  of  the  first  century. 

As  the  first  point  in  the  comparison,  look  at  the  practical 
interpretation  of  the  Bible. 

Before  I proceed,  however,  it  ought  to  be  suggested  as  a 
preliminary  consideration,  that  on  the  great  question  of  prac- 
tical Christianity,  the  first  disciples  had  a better  opportunity 
to  form  just  views  than  we  have.  They  were  nearer  to 
Christ.  They  had  his  example,  and  the  example  of  the 
apostles,  immediately  before  them.  They  had  not,  as  we 


have,  the  mists  of  a hundred  generations  coining  between 
them  and  the  “ Light  of  the  world.”  They  were  not,  as 
we  are,  surrounded  with  unworthy  examples  which  cause  to 
err.  With  propriety,  we  may  refer  to  their  views  and  prac- 
tices, as  possessing  a measure  of  authority. 

Come,  then,  to  the  interpretation  of  the  Bible — its  appli- 
cation, as  a hook  to  live  by. 

As  a book  of  Dogmatic  Theology,  we  find  in  it,  generally, 
the  same  doctrines  as  they  did.  But  as  a book  of  rules  and 
precepts  to  be  carried  severely  into  the  business  of  life,  my 
fear  is,  that  it  is  not  to  us  what  it  was  to  them.  They  took 
its  directions  with  a simplicity  and  nearness  to  the  letter,  that 
we  hardly  allow.  If  this  led  them  into  peril,  as  it  often  did, 
they  did  not  go  hack  and  look  for  another  interpretation  ; 
they  entrusted  themselves  to  the  protecting  providence  of 
God  and  went  forward  ; and  they  did  it  with  a confidence 
which  we  hardly  consider  warrantable. 

Take,  in  any  of  its  forms  of  statement,  the  great  practical 
principle  that  met  them,  as  it  meets  us,  at  the  threshold, — 
“My  kingdom  is  not  of  this  world,” — “Ye  cannot  serve 
God  and  Mammon,” — “ He  that  saveth  his  life  shall  lose  it, 
and  he  that  loseth  his  life  shall  save  it,” — the  thing  intended 
is  the  same  throughout.  And  what  was  it : — what  did  they 
understand  it  to  be?  Plainly,  that  the  pursuits  of  this  life 
were  to  be  forsaken  for  the  kingdom  of  Christ.  Not  this 
life  literally  ; but  those  interests  and  pleasures  which  men  of 
the  world  pursue  as  life.  These  were  to  be  literally  aban- 
doned. It  remained,  therefore,  to  weigh  the  question,  and 
be  one  thing  or  the  other — to  receive  the  precept  and  obey 
it,  or  reject  it.  To  do  both  they  could  not.  Here,  then, 
was  an  elementary  truth  for  them  to  begin  with,  given  by 
Christ  himself,  and  to  be  applied  in  all  their  interpretations 
of  the  Bible.  They  applied  it  accordingly.  And  we  see 
the  effect,  in  their  becoming  “ pilgrims  and  strangers  on  the 


6 


earth  in  their  becoming  a peculiar  people,”  every  where 
known  as  the  disciples  of  Christ ; in  the  multiplication  of 
their  charities  ; in  their  “ taking  joyfully  the  spoiling  of  their 
goods and  if  need  so  required,  in  selling  houses  and  lands, 
and  having  all  things  common.  The  thought  that  they 
should  still  live  as  before, — that  they  should  follow  in  the 
channels  of  business,  like  men  of  the  world,  with  ambitious 
covetings  to  be  rich,  making  it  their  object  to  “join  house  to 
house  and  lay  field  to  field  ” — they  could  as  soon  think  of 
apostacy.  That  they  should  become  the  disciples  of  Christ, 
whose  kingdom  is  not  of  this  world,  and  yet  go  on  to  amass 
estates,  gather  honors,  and  taste  the  sweets  of  worldly  joy, — 
that  they  should  lust  and  desire  to  have — should  establish 
their  mercantile  house  in  the  emporium  of  the  world,  with  a 
branch  in  this  hemisphere  and  another  in  that,  that  so  they 
might  be  as  large  as  the  largest,  and  live  as  fast  as  the  fastest, 
and  yet  pretend  to  be  the  disciples  of  him  who  “ had  not 
where  to  lay  his  head  ” — it  might  not  be.  Their  interpreta- 
tion of  the  Bible  kept  them  from  such  a course  of  worldliness, 
as  effectually  as  the  “ cherubim  and  flaming  sword  ” that 
turned  every  way  kept  Adam  to  the  path,  through  which  he 
was  ordered  out  of  Eden. 

As  a second  point  in  the  comparison,  look  at  their  esti- 
mate of  the  Promises  and  the  Providence  of  God.  Their 
expectation  was  from  these.  They  believed  that  the  prom- 
ises were  for  them  to  live  upon.  They  believed  that  provi- 
dence would  be  an  ample  illustration  and  fulfilment  of  them. 
And  now,  what  though  duty  leads  them  away  from  the  ordi- 
nary pursuits  of  men, — what  though  it  leads  them  to  a course 
of  life  that  seems  to  contradict  all  the  ordinary  ideas  of  a 
worldly  policy,  it  is  only  what  they  were  expecting.  They 
had  gone  into  a kingdom  that  was  not  of  this  world.  They 
had  gone  into  it  under  the  shelter  of  the  divine  promises. 


7 


These  covered  the  whole  field  of  duty,  and  that  was  enough. 
What  God  had  promised,  they  felt  assured  he  would  perform. 
They  believed  that,  if  it  was  best,  God  would  cause  their 
enemies  to  be  at  peace  with  them  ; and  if  it  was  not  best, 
they  did  not  wish  it  done.  Their  simplicity  in  interpreting 
the  Bible,  was  ecjualled  only  by  their  simplicity  in  believing 
it  and  resting  upon  it.  The  day  of  darkness  did  not  dismay 
them  ; — it  was  the  Lord’s  ; all  its  elements  were  in  his  hand. 
The  Bible  was  the  grand  fastness  to  which  they  held.  Here 
they  resolved  all  their  fears.  True  they  could  not  see  the 
end  of  a course  of  peril ; but  their  Saviour  could.  This 
was  enough.  This  was  their  fortress.  They  stood  upon 
the  lofty  summits  of  his  promise — those  mountain  heights 
which  overtop  the  storm.  And  while  all  was  dark  and 
furious  below,  on  their  heads  would  be  sunshine.  In  this 
sublime  confidence  in  the  protecting  providence  of  God,  see 
them  meet  the  shock  of  ten  fierce  persecutions,  in  which 
“ the  heathen  raged  and  the  people  imagined  a vain  thing. 
The  kings  of  the  earth  set  themselves,  and  the  rulers  took 
counsel  together  against  the  Lord,  and  against  his  anointed.” 
Here  are  examples  unrivalled,  of  the  human  mind  staying 
itself  on  the  God  of  promise.  How  far  we  come  short  of 
them  in  this  tiling  I dare  not  say.  How  far  we  aim,  hy  a 
secular  policy,  to  save  ourselves  from  the  necessity  of  thus 
resting  upon  God,  I leave  you  to  judge. 

For  a third  point  in  this  comparison,  look  at  their  estimate 
of  the  present  life.  To  cherish  it — to  refine  it — to  magnify 
it,  was  not  their  object.  Its  pleasures  they  were  prepared 
to  forego.  What  the  world  pursues  as  life,  they  understood 
was  to  be  surrendered — literally  forsaken.  They  had 
undertaken  for  another  life — the  life  of  God  in  the  soul. 
They  had  entered  upon  it ; and  Christ  was  leading  them  to 
its  consummation.  It  opened  to  them  a heavenly  prospect— 


8 


a hope  full  of  immortality.  And  should  they  now  be  covet- 
ing the  distinctions  of  the  world  ? Must  they  still  be  con- 
ferring with  flesh  and  blood  ? Was  it  for  them  to  have  their 
tables  loaded  with  luxuries,  their  wardrobes  filled,  their  estates 
matured,  and  all  as  a matter  of  indulgence  and  gratification, 
before  they  could  become  laborers  in  the  vineyard  ? They 
did  not  so  learn  Christ.  To  shine  with  the  brightest,  and 
flourish  with  the  fairest,  had  no  charms  for  them.  They  saw 
a radiance  from  heaven,  in  whose  brightness  all  the  differing 
shades  of  worldly  splendor  went  out.  They  would  rather 
be  poor  in  temporal  things,  that  they  might  make  many  rich 
in  the  things  of  the  spirit.  They  would  rather  possess  noth- 
ing in  the  world,  that  they  might  have  all  things  in  Christ. 
For  him  they  were  ready  to  suffer  the  loss  of  all  things. 

Consider  now  and  say,  whether  the  views  and  practices  of 
modern  Christians  are  after  this  pattern.  Do  they  not  pro- 
ceed, after  their  conversion,  much  as  they  did  before, — indi- 
cating that  their  relish  for  fashion  and  pleasure  is  still  strong. 
Not  only  do  they  continue  in  the  same  calling,  which  as  a 
general  thing  Paul  recommends  ; — but  do  they  not  go  on  to 
vie  with  covetous  men  in  the  pursuit  of  the  world  ? In 
too  many  and  melancholy  instances,  do  they  not  even  go  into 
the  games  of  business  and  worldly  strife,  and  oppose  cunning 
to  cunning,  and  artifice  to  artifice,  and  shrewdness  to  shrewd- 
ness, to  turn  the  game  into  then-  own  hands  ? They  would  be 
rich,  that  they  may  be  able  to  live  freely.  They  would  be 
independent,  that  they  may  be  free  from  care  and  anxiety.  . 
They  would  be  fashionable,  that  they  may  have  influence 
and  divest  religion  of  all  forbidding  austerity.  Not  so  they 
who  took  pattern  from  Christ.  That  class  of  objects,  which 
go  to  fill  out  the  ordinary  idea  of  this  life,  they  abandoned. 
They  laid  down  their  life  at  the  Cross  of  Christ,  that  by  bis 
death,  and  the  lessons  of  self-denial  it  taught,  they  might 
have  life  eternal. 


9 


Fourthly,  look  at  their  estimate  of  the  spiritual  life, — the 
jovs  and  hopes  their  religion  afforded.  These  they  esteemed 
more,  in  proportion  as  they  esteemed  the  pleasures  of  this 
life  less.  Their  religion  was  their  all,  from  the  time  they 
possessed  it.  Its  joys  and  its  pursuits  were  in  the  place  of 
all  other  joys. 

It  is  to  be  feared  that  with  us  the  case  is  different ; — 
that  we  hold  our  religion  as  a future  good,  or  rather  as  the 
pledge  of  a future  good,  meanwhile  drawing  our  pleasures 
from  the  world  as  well  as  we  can.  They  began  their  heaven 
at  once.  “ They  had  a heaven  to  go  to  heaven  in.”  By 
an  unequivocal  act,  and  with  a heart  that  meant  so,  they 
went  over  to  the  objects  of  faith  and  the  fellowship  of  heaven 
as  their  portion. 

“ They  lived  upon  the  Saviour’s  smiles, 

“ And  leaned  upon  his  arm.” 

W ith  all  their  might  they  gave  themselves  to  the  purposes  of 
Christianity  ; and  in  return,  Christianity  poured  her  living 
streams  of  joy  through  their  souls.  Of  the  pleasures 

of  this  life,  their  portion  was  small.  This,  however,  did  not 
disappoint  them.  It  was  the  condition  on  which  they  became 
disciples.  But  the  pleasures  of  religion  were  sweeter,  in 
proportion  as  they  had  no  other.  “ Sorrowful,  yet  always 
rejoicing;  — ••  Having  nothing,  yet  possessing  all  things.” 
Were  they  in  tribulation,  they  rejoiced  in  it.  Did  they 
endure  the  spoiling  of  then-  goods,  they  took  it  joyfully. 
Having  then  portion  in  God,  it  was  their  privilege  to  rejoice 
always,  and  again  to  rejoice. 

Almost  nothing  is  so  fatal  to  spiritual  enjoyment,  as  a 
divided  state  of  mind.  “ Looking  back ;” — “ remembering 
the  delights  of  Sodom ;” — “ longing  for  the  flesh-pots  of 
Egypt.”  This  is  as  a palsy  to  our  whole  moral  natures.  It 
blights  the  conscience ; it  humbles  the  dignity  of  truth ; it 


10 


makes  the  moral  frame-work  of  the  soul  a ruin.  Let 
the  Christian  then, — and  the  Christian  as  well  in  these  latter 
days  as  in  primitive  times,  if  he  would  be  established,  and 
drink  largely  of  the  river  of  life,  escape  -from  this  ambiguous 
state.  Let  him  have  done  with  serving  God  and  Mammon — 
that  moral  impossibility.  Let  him  go  quite  over,  and  take 
his  position  where  his  spirit  can  be  whole.  Then  he  shall 
take  in  whole  joys. 

We  pass,  fifthly,  to  the  use  of  property  for  the  support  and 
propagation  of  Christianity.  Primitive  Christians  held  their 
estates,  as  they  did  their  persons,  dedicated.  An  early  usage 
was  to  lay  by  a portion  every  week  for  benevolent  purposes, 
as  God  had  prospered  them.  The  churches  of  Macedonia 
were  an  eminent  example  of  this  liberality.  Under  a “ great 
trial  of  affliction,”  and  in  “ deep  poverty,”  they  prayed  Paul 
with  much  entreaty  that  he  would  take  their  bounty  and 
appropriate  it.  If  a crisis  came,  the  spirit  of  the  age  would 
meet  it.  Let  necessities  multiply,  or  opportunities  of  use- 
fulness open  ; the  church  would  not  shut  her  eyes,  nor  turn 
her  back.  She  would  meet  the  case,  even  to  the  selling  of 
houses  and  lands.  She  held  nothing  in  reserve  from 
requisition. 

And  is  there  a similar  pulsation  in  the  bosom  of  modem 
piety  ? Is  the  devotion  of  the  present  day  thus  lofty  and 
sublime?  Listen  to  the  lamentations  of  our  half-forsaken 
missionaries.  Look  at  our  schools  disbanded,  and  our  presses 
stopped.  You  have  just  had  the  case  all  spread  out  before 
you.*  Think  of  those  five  thousand  children  in  Ceylon, 
sent  away  from  their  Christian  privileges  into  black  heathen- 
ism ; — the  uncircumcised  meanwhile  triumphing,  and  saying 
“ aha,”  so  we  predicted,  and  so  would  we  have  it.  Think 

* At  the  Annual  Meeting  of  the  Board  of  Foreign  Missions,  which 
had  just  been  held  in  Portland. 


of  it.  Go  and  whisper  it,  at  the  sepulchres  of  primitive 
saints, — and  a deep  groan  shall  fill  your  ear.  Do  you  ask 
what  held  the  first  disciples  to  their  high  and  chivalrous 
course?  The  answer  is  easy.  Truth,  conscience,  duty,  the 
spirit  of  God, — all  the  high  principles  of  the  gospel,  held  them 
to  it.  Their  own  act  of  consecration,  faithfully  remembered, 
held  them  to  it.  They  had  given  themselves  and  their 
substance  to  God.  They  had  done  it.  It  only  remained 
therefore,  that  they  go  forward  and  act  accordingly.  More- 
over they  loved  to  do  so.  Nothing  was  so  sweet  to  them  as 
to  serve  Christ,  and  see  his  kingdom  enlarge,  and  hear  heaven 
rejoice  over  repenting  sinners.  The  kingdom  of  Christ  had 
a hold  on  their  hearts  beyond  every  thing  else.  They  loved 
it ; — they  loved  to  give  it  all  they  had. 

Look  sixthly,  at  their  separateness  from  the  world. — They 
did  not,  indeed,  refuse  all  intercourse,  save  with  their  own 
number.  The  gospel  does  not  require  this,  nor  tend  to  it, 
but  the  contrary.  Nevertheless  there  was,  for  a season, 
much  of  this  literal  separation.  The  disciples  were  exiled 
by  persecution.  Like  Old-Testament  saints,  “ they  were 
stoned,  they  were  sawrn  asunder,  they  wandered  about  in 
sheep  skins  and  goat  skins — destitute,  afflicted,  tormented 
“ they  wrandered  in  deserts,  and  in  mountains,  and  in  dens, 
and  in  caves  of  the  earth.” 

But  this  is  not  the  separateness  intended.  Particularly, 
they  wrere  distinguished  by  their  habits  of  life.  Plainness 
and  simplicity  marked  their  style  of  living.  Not  the  luxuries, 
but  the  substantial  of  life,  were  their  object.  They  did  not 
sell  themselves  into  servitude,  to  maintain  an  artificial  and 
costly  style  of  intercourse.  They  did  not  sanction  such 
modes  of  life  and  equipage,  as  would  go  to  consume  their 
time  and  means  in  the  mere  business  of  living; — ay,  and  keep 
them  in  a hurry  besides.  A large  portion  of  the  time  which 


12 


we  give  to  indulgence  and  fashion,  they  gave  to  the  “ vine- 
yard,” where  they  were  called  to  be  laborers.  By  their 
simplicity,  they  saved  both  time  and  funds  for  the  cause  they 
had  espoused.  Let  the  question  fneet  us  then,  and 
answer  it  who  can, — is  there  any  justification,  on  gospel 
principles,  of  the  devotion  to  style  and  display,  which  at  the 
present  day  pervades  the  Christian  community  ? Who  will 
undertake  to  defend  it  ? On  careful  consideration,  will  it  not 
be  found,  that  the  church  is  sinfully  giving  a large  portion  of 
her  time  and  fortune  to  the  evolutions  of  fashion  and  artifi- 
cial life,  which  she  ought  to  give  directly  to  the  purposes  of 
Christianity  ? 

The  sanctity  of  their  lives  also  made  them  distinct.  They 
put  on  the  Lord  Jesus  Christ,  and  made  not  provision  for  the 
flesh  to  fulfil  the  lusts  thereof.  They  went  about  doing 
good.  The  character  given  them  by  some  writers  is  doubt- 
less overdrawn  ; yet  that  they  were  eminent  saints  is  not  to 
be  questioned.  Mosheim,  who  is  not  suspected  of  thinking 
too  favorably  of  them,  and  who  would  guard  his  readers 
against  considering  them  perfect,  nevertheless  says — “ The 
lives  and  manners  of  Christians  in  the  first  century  are  highly 
celebrated  by  most  authors,  and  recommended  to  succeeding 
generations  as  unspotted  models  of  piety  and  virtue.  And 
if  these  encomiums,”  he  continues,  “ be  confined  to  the 
greatest  part  of  those,  who  embraced  Christianity  in  the 
infancy  of  the  church,  they  are  certainly  distributed  with 
justice.”  * There  was  one  apostate  among  the  twelve. 
That  there  were  others  afterwards  is  not  doubted.  Yet  the 
first  disciples  collectively  were  a holy  nation.  They  took 
the  type  of  their  piety  from  Christ,  and  it  held  them  to  an 
unearthly  course.  Whichever  way  the  wind  of  popular 
sentiment  blew,  it  mattered  not  to  them.  They  had  another 


Cent.  I Part  II.  Chap.  iii.  Sec.  0. 


13 


pole-star.  They  sailed  under  another  warrant,  and  by 
another  compass. 

Furthermore,  the  object  for  which  they  lived  made  them 
distinct.  ‘ Not  temporal  things,  but  spiritual.’  ; By  all 
means  let  some  be  saved.’  This  was  their  object,  and  it 
engrossed  them.  Their  heart  was  in  it.  It  was  more  to 
them  than  their  meat  and  drink.  They  set  themselves  to 
work  in  the  community  accordingly.  And  the  interesting 
fact  is,  that  by  their  example  and  their  efforts,  men’s  con- 
sciences were  awakened.  Their  sins  found  them  out  and 
stared  upon  them.  Hence  the  community  became  agitated. 
Indeed  it  could  not  rest,  while  they  were  in  it.  They  were 
as  a fire  in  its  bosom.  The  light  and  spirit  of  the  gospel 
made  them  so.  Christ’s  words,  that  he  “ came  not  to  send 
peace  on  earth  but  a sword,”  were  fulfilled.  The  gospel 
contemplates,  not  fellowship  with  sin — whether  in  its  ruder 
or  its  more  cultivated  forms,  but  warfare,  to  be  conducted 
under  “ the  Captain  of  our  salvation,”  whose  language  is, 
“ look  unto  me  and  be  ye  saved” — “ he  that  is  not  with  me 
is  against  me.”  And  it  demands  serious  consideration, 
whether  the  relations  of  amity  now  subsisting  between  the 
church  and  the  world — take  New-England  as  an  example  of 
it — is  not  something  the  gospel  was  not  intended  to  produce, 
which  it  is  not  at  all  adapted  to  produce,  and  which,  if  duly 
applied,  it  never  would  produce.  Look  at  the  fellowship 
and  alliances  subsisting  every  where,  and  in  every  degree, 
from  the  looser  connexion  of  church  and  parish  up  through 
all  the  relations  of  business  and  social  life,  till  you  come  to 
the  “ Banns  of  holy  wedlock.”  I seem  to  hear  the  gospel 
groan  under  this  intolerable  load.  Is  not  the  present  day 
marked  by  a conformity  and  compromise  with  the  world,  of 
which  the  first  century  stood  clear  ? And  do  we  not  need 
another  Ezra  £ to  pray,  to  confess,  to  weep,  to  sit  astonished, 
to  cast  himself  down  before  God  ;’  and  to  cany  on  the  work 


14 


of  reformation,  till  an  awakened  people  shall  come  and 
stand  all  of  them  in  the  street  of  the  house  of  God,  ‘ trem- 
bling ?’  I repeat  it,  there  is  a question  here  that  demands 
to  be  most  seriously  pondered. 

The  first  Christians,  taking  their  map  of  life  personally 
from  Christ  and  the  apostles,  considered  themselves  and  their 
children  as  a chosen  generation,  separated  unto  God.  Like 
ancient  Israel,  they  must  keep  themselves  distinct.  They 
might  not  intermarry  nor  commingle.  Their  children  they 
reared  in  schools  of  their  own,  where  religion  was  a primary 
matter.  This  fact  looks  down  upon  us,  with  an  eye  full  of 
astonishment  and  rebuke.  The  legitimate  and  full  effect  of 
a religious  education,  was  their  great  object.  To  send  their 
children  into  schools  such  as  the  world  provides,  where  often 
the  Bible  may  not  come,  nor  the  voice  of  prayer  be  heard, — 
they  would  as  soon  pass  them  through  the  fire  to  Moloch. 
It  would  be  virtually  taking  them  out  of  the  path  of  life,  and 
putting  them  into  the  arms  of  the  destroyer.  Mosheim  thus 
describes  their  practice  : — “ The  Christians  took  all  possible 
care  to  accustom  their  children  to  the  study  of  the  scriptures, 
and  to  instruct  them  in  the  doctrine  of  their  holy  religion  ; 
and  schools  were  every  where  erected  for  this  purpose,  even 

from  the  very  commencement  of  the  Christian  church.” 

Besides  what  was  thus  done  in  the  primary  schools,  it  appears 
from  the  same  author,  that  other  and  more  special  efforts 
were  made.  All  who  were  not  members  of  the  church, 
were  numbered  and  classed  as  catechumens,  for  the  express 
purpose  of  religious  instruction.  They  stood  in  two  general 
divisions, — children,  and  those  more  advanced, — “ those  in 
whom  the  natural  force  of  reason  was  small,”  and  “ those 
who  were  judged  capable  of  comprehending,  in  some  mea- 
sure, the  whole  system  of  divine  truth.”  To  instruct  these, 
the  church  employed  such  of  her  members  as  “ were  dis- 
tinguished for  their  gravity  and  w isdom,  and  also  for  their 


15 


learning  and  judgment.  Here  we  see  the  heritage  of  the 
Lord,  under  its  appropriate  and  distinctive  administration. 

But  w hat  is  the  aspect  of  the  present  day  ? To  how 
great  an  extent,  does  the  church  put  Iter  children  into  the 
hands  of  the  world  ! Though  born  w ithin  the  enclosures  of 
the  kingdom,  w e send  them  out  for  their  education  and  the 
formation  of  their  characters,  in  the  hope  that  the  Spirit  of 
God  will  go  after  them  and  brim:  them  back.  In  how  few 
of  our  schools  are  the  lessons  of  religion  introduced.  From 
howr  many  of  them  are  these  lessons  strictly  excluded.  A 
district  votes  out  the  Bible,  votes  out  prayer,  votes  out  all 
the  appropriate  symbols  of  our  faith, — and  what  do  we  1 
Throw  ourselves  upon  the  resources  of  our  religion,  and  as  a 
matter  of  conscience  open  schools  of  piety  ? No.  That 
would  be  thought  rigid  and  puritanical.  There  is  a strange 
feeling  that  we  must  acquiesce.  The  world,  it  is  said,  is 
perverse,  and  w e must  yield,  lest  we  give  offence  and  lose 
our  influence.  And  w e do  yield.  One  symbol  after  another, 
of  our  religion,  is  taken  away,  till  even-  thing  seems  arranged 
to  shut  the  thought  of  God  and  eternity  away  from  the 
youthful  mind,  as  if  there  w ere  contagion  in  it.  It  is  even 
so  ; and  we  passively  concur,  unfaithful  though  it  proves  us. 
Yes,  the  city  can  be  quoted  to-day, — the  city  in  Yew -Eng- 
land, into  w hose  schools,  by  printed  law,  no  Bible,  no  cate- 
chism is  allowed  to  be  introduced.  In  such  a case,  where, 
1 ask,  would  you  find  the  children  of  primitive  Christians 

* A history,  adequately  sought  out  and  authenticated,  of  the  progress 
of  infidelity  and  the  antichristian  spirit,  in  bringing  about  the  exclusion 
of  religion  from  the  primary  schools  of  Mew-England,  would  be  a docu- 
ment of  extraordinary  interest.  It  might  do  great  good!  Is  there  not 
some  able  and  candid  mind  that  will  undertake  it,  not  indeed  in  the 
expectation  of  persuading  the  world  to  reinstate  religion,  and  give  it  its 
proper  place,  but  rather  to  produce  impression  on  the  church,  by  show- 
ing to  how  fearful  an  extent  this  work  of  exclusion,  by  a slow  and  artful 
progress,  has  been  carried  ? If  we  would  find  where  we  are,  we  must 
examine  whence  we  came,  and  the  length  of  the  road.  This  done,  it  might 


16 


Let  it  be  repeated  then  ; — the  early  Christians  aimed  to 
keep  themselves  unspotted  from  the  world.  And  then  they 
aimed  to  draw  the  world  to  them,  by  the  attractiveness  of 
their  Saviour’s  love.  They  gathered  other  children  to  their 
schools,  as  our  missionaries  do  to  theirs.  They  gathered 
adults  into  neighborhood  schools,  for  the  purpose  of  studying 
Christianity.  In  a word,  they  were  like  leaven  in  the  com- 
munity, operating  with  ceaseless  and  irrepressible  activity, 
to  leaven  the  whole  lump. 

Let  these  points  of  comparison  now  be  multiplied,  till  the 
portrait  of  primitive  piety  is  fully  drawn.  Let  the  heavenly 
form  pass  familiarly  among  us,  and  it  will  read  us  lessons 
that  will  correct  and  instruct  us  in  righteousness.  In  contrast 
with  it,  are  not  our  attainments  small  ? Are  we  not  like 
children  delicately  nurtured  and  indulged  ? The  nerve  and 
the  sinew  of  the  first  witnesses  to  the  truth — how  little  of 
it  do  we  possess ! The  type  of  their  piety  was  evangelical, 
spiritual  ; ours — I submit  the  question,  is  secular,  2)rudential. 
“ By  their  fruits  ye  shall  know  them.” 

Let  me  pass  now  to  the  second  general  topic  ; — Where 
has  the  gospel  flourished  most,  with  primitive  christiajis,  or 
with  us  1 Where  do  we  see  most  of  its  vitality  and  quick- 
ening power  ? 

To  estimate  this  question  fairly,  we  must  look  at  compar- 
ative facilities.  In  the  work  of  promulgating  Christianity, 
was  the  balance  of  means  and  favoring  circumstances  with 
the  first  Christians,  or  is  it  with  us  ? A little  consideration 
will  show  that  the  advantages  are  greatly  on  our  side. 

awaken  Christians  to  their  duty.  And  when  it  is  said,  that  if  Christians 
should  establish  schools  of  their  own — as  schools  of  religion,  the  differ- 
ent denominations  have  not  common  ground  enough  to  keep  them  in 
harmony,  the  best  answer  is  to  deny  the  assertion.  But  allowing  it  were 
true,  it  by  no  means  shuts  us  up  to  our  present  suicidal  course 


17 


First,  our  numbers.  Look  at  the  thousands  and  tens  of 
thousands,  reported  from  year  to  year,  in  the  statistics  of  the 
churches.  Compare  these  with  the  little  band  of  “ an  hun- 
dred and  twenty,”  in  the  upper  chamber  at  Jerusalem,  wait- 
ing for  die  promised  Spirit. 

Secondly,  our  wealth.  Where  now,  in  all  our  land,  is  the 
city,  whose  business,  and  whose  wealth  is  not  largely  in  the 
hands  of  Christians  ? In  which,  of  all  the  golden  channels 
of  commerce,  do  you  not  find  the  ships  of  the  church,  and 
the  men  of  the  church,  and  the  merchandize  of  the  church  ? 
Our  resources,  at  this  moment,  estimated  in  the  spirit  of  the 
first  century,  would  be  found  adequate  to  compass  the  'world, 
and  reveal  the  love  of  Christ  to  every  creature. 

Thirdly,  our  means  of  intercourse.  The  facilities  of  con- 
veyance, which  mark  the  present  day,  have  reduced  the 
world  to  the  dimensions  of  a neighborhood.  Measured  by 
time  bills,  New- York  and  Constantinople  are  hardly  so  distant 
as  the  capitals  of  adjoining  States  were,  a century  ago. 

Fourthly,  our  means  of  diffusing  knowledge.  I refer 
particularly  to  printing  and  books.  In  the  gift  of  the  press, 
the  church  has  an  equivalent,  not  to  the  gift  of  tongues 
merely  ; — it  is  as  an  angel — it  is  as  legions  of  angels,  flying 
through  the  midst  of  heaven,  with  the  everlasting  gospel  to 
preach  to  all  nations. 

Fifthly,  our  resources  of  science  and  of  literature.  The 
learning  extant  when  Christ  came  was  summed  up  mainly 
in  two  formidable  systems  of  pagan  philosophy — the  Orien- 
tal and  the  Grecian,  which  subsequently  became  the  Roman. 
These  stood,  like  two  impregnable  fortresses,  in  the  way  of 
Christianity.  Add  to  this,  that  what  literature  existed  at 
that  time  was  corrupt  and  corrupting.  Here  lay  another 
obstacle,  as  multiform  as  the  dark  mind  of  the  age  could 
make  it.  How  different  our  own  case.  Now,  whatever 

may  be  true  as  to  the  condition  of  our  primary  schools,  we 
3 


18 


are  enriched  with  a literature,  varied  and  copious,  that  has 
been  baptized  and  consecrated  to  the  purposes  of  religion. 
Science,  too,  has  become  servant  to  the  church.  Its  treas- 
ures come  from  afar.  The  heavens,  under  the  application 
of  Astronomy,  and  the  earth,  in  the  hands  of  Geology,  have 
become  the  allies  of  Christianity.  All  the  past,  too,  chron- 
icled in  history,  is  now  her  auxiliary. 

Turn,  then,  sixthly,  to  our  moral  poiver,  compared  with 
that  of  primitive  Christians.  I mean  our  power  to  evince 
truth,  and  cause  it  to  be  felt.  Under  every  variety  of  attack, 
Christianity  has  been  proving  herself  true,  from  the  time  of 
her  first  announcement.  By  a slow  and  gradual  process, 
time  has  been  evolving  the  argument  demonstrative  of  her 
authenticity.  Her  light  has  been  rising.  Her  prophecies 
have  been  fulfilling.  Her  conflicts  and  triumphs  have  been 
multiplying  ; and  her  strength  thereupon  increasing.  Her 
history  has  become  a great  reservoir  of  moral  power.  Out 
of  it  you  may  bring  proofs,  that  no  infidel  genius  can  gain- 
say. Entrenched  in  the  fortresses  of  truth,  she  can  now 
bind  unbelief  with  cords,  and  enchain  the  conscience  of  the 
world,  as  once  she  could  not. 

Let  me  add,  seventhly,  the  wide  spread  expectation  that 
the  world  is  to  be  evangelized.  This  is  no  small  thing  in  our 
favor.  Unbelief  is  expecting  to  vanish  away.  And  while 
this  expectation  prevails  in  nominally  Christian  lands ; some- 
thing analagous  to  it  is  found  extensively  among  heathen 
nations.  They  are  tired  of  the  religions  they  have ; and 
they  feel  an  anxious,  and  almost  a believing  expectation, 
that  something  better  is  at  hand.  Such  are  some  of  our 
advantages  over  primitive  Christians,  in  the  work  of  promul- 
gating Christianity. 

On  the  other  hand,  it  will  occur  to  you,  that  the  apostles 
had  the  gift  of  miracles  and  of  tongues.  These,  however, 
it  should  be  considered,  were  designed  rather  to  authenticate 


19 


Christianity,  than  to  aid  in  promulgating  it.  And  in  this 
respect  their  effect  is  felt  to  the  present  day,  and  will  be  to 
the  last. 

To  the  question,  then,  where  has  the  gospel  appeared  in 
its  strength,  as  a matchless  conqueror ; — in  w hose  hands  has 
it  been  glorified,  ours  or  theirs?  To  this  question  we  shall 
all  give  the  same  answer.  Notwithstanding  the  balance  of 
facilities  in  our  favor,  we  shall  refer  to  the  earlier,  as  the  day 
of  Zion’s  glory.  Her  people  then  were  not  only  born  of 
the  Spirit ; they  also  walked  in  the  Spirit.  They  were  un- 
earthly men.  Their  conversation  was  in  heaven. 

The  distinguishing  glory  of  the  gospel  dispensation  appear- 
ed first  at  Jerusalem.  Christ  had  finished  his  work  of  atone- 
ment. He  had  laid  the  foundation  of  hope  for  lost  man. 
It  remained  for  him  to  return  to  heaven,  that  the  Spirit  might 
come,  and  carry  out  the  atonement  into  actual  redemption. 
For  the  coming  of  the  Spirit,  the  disciples  were  to  wait  in 
Jerusalem.  They  repaired  to  their  upper  chamber,  and 
waited  accordingly.  This  was  the  first  protracted  prayer 
meeting  ever  held  under  the  gospel.  If  you  ask  how  long 
it  continued,  the  first  and  most  obvious  answer  is — till  its 
object  was  gained.  And  this  seems  to  be  the  scripture 
method  of  measuring  such  meetings, — not  by  the  number  of 
days,  whether  four  or  fourteen,  but  by  the  result.  In  the 
Old  Testament  we  read,  “ It  is  time  to  seek  the  Lord  till 
he  come.”  And  here, — “ tarry  ye  in  the  city  of  Jerusalem, 
until  ye  be  endued  with  power  from  on  high.”  By  a process 
of  calculation,  however,  it  will  be  found  that  this  meeting 
continued  seven  days.  And  as  to  the  kind  of  meeting,  it  is 
said,  “ They  continued  with  one  accord  in  prayer  and  sup- 
plication.” As  might  be  expected,  a most  remarkable  “ out- 
pouring of  the  Spirit”  ensued.  Then  commenced  the  tri- 
umphs of  the  new  dispensation.  “ Not  by  might,  nor  by 
power,  but  by  my  Spirit,  saith  the  Lord.” 


20 


The  history  of  that  first  revival  under  the  gospel  is  as 
interesting  as  it  is  brief.  The  disciples,  baptized  afresh  with 
the  Holy  Spirit,  came  out  from  their  place  of  prayer.  Their 
first  essay  was  upon  Jerusalem.  And  it  was  attended  with 
a most  signal  display  of  the  power  of  God  that  was  upon 
them.  A great  concourse  was  assembled ; Peter  was  the 
principal  speaker ; and  not  less  than  three  thousand  were 
awakened,  and  converted  to  God. 

The  next  crowd  was  gathered,  by  the  healing  of  the  crip- 
ple, at  the  beautiful  gate  of  the  temple.  The  preaching 
was  pungent,  as  before ; and  the  result  was  equally  wonder- 
ful. At  least  two  thousand  men, — as  some  understand  the 
passage,  five  thousand,  were  converted  to  God.  This  was 
more  than  the  world  could  bear.  And  what  was  done  ? 
The  same  that  has  been  done  at  intervals  ever  since.  A 
violent  opposition  was  raised.  The  apostles  were  imprison- 
ed, and  the  disciples  scattered.  In  fleeing,  however,  and 
leaving  the  apostles  in  the  city  to  breast  the  storm  alone, 
they  did  not  go  to  hide  themselves.  They  “ went  every 
where  preaching  the  word.”  They  went  in  the  name  of 
Christ.  And  every  where  it  was  known  whose  they  were, 
and  for  what  purpose  they  had  come.  Nor  was  it  without 
effect.  “ The  word  of  God  grew  and  multiplied  exceeding- 
ly.” It  sounded  out  from  Jerusalem,  and  struck  at  once 
upon  the  sensibilities  of  all  Judea  and  Galilee.  The  disci- 
ples, filled  with  the  Holy  Ghost,  were  thrown  out  upon  the 
community,  and  the  effect  was  simultaneous  and  universal. 

Next,  Samaria  is  visited  by  Philip.  He,  too,  had  gone 
forth  of  Jerusalem  by  the  hand  of  violence ; but  he  went  in 
the  power  of  God.  On  his  arrival  here,  superstition  van- 
ishes. He  meets  Simon,  whose  sorceries  had  long  bewitch- 
ed the  people.  These  are  exposetl  and  exploded.  Jerusa- 
lem is  thrilled  with  the  report  that  Samaria  has  received  the 
word  ; and  Peter  and  John  are  sent  to  Philip’s  assistance. 


About  this  time  the  eunuch,  whom  Philip  baptized,  carries 
the  gospel  into  Lower  Egypt. 

Meanwhile  Philip,  making  the  circuit  of  his  labors  wider 
and  wider  from  Samaria,  comes  at  length  to  Azotus,  near  the 
southeastern  angle  of  the  Mediterranean.  After  a season  of 
labor  here,  and  preaching  in  all  the  cities  northward,  till  he 
arrived  at  Cesarea,  he  makes  that  a stand  point.  Here  the 
same  illustrious  effects  follow.  The  place  is  shaken.  More 
laborers  are  needed.  And  to  supply  them,  Cornelius  has  a 
vision,  and  sends  to  Joppa  for  Peter.  Peter,  meantime,  has 
his  vision  of  a sheet  let  down  from  heaven,  and  takes  into 
his  wondering  mind  the  great  lesson  which  it  taught.  Now 
the  middle  wall  of  partition  is  broken  down.  The  broad 
basis  of  the  gospel  is  laid  open  ; and  Christ  is  preached  to 
all  the  awakened  inhabitants  of  the  place,  whether  Gentiles 
or  Jews. 

Next  Antioch,  near  the  north-eastern  angle  of  the  Med- 
iterranean, and  the  great  metropolis  of  Syria,  is  overshad- 
owed by  the  gospel.  And  what  deserves  particular  note 
here  is,  that  it  was  private  Christians — men  of  Cyprus  and 
Cyrene,  who  brought  the  gospel  to  this  place.  In  this  we 
see  exemplified,  the  missionary  character  of  the  first  churches. 
“ Christ,  to  all  nations  ” — was  the  idea  on  which  they 
were  organized,  and  on  which  they  acted.  Of  the  brethren 
who  brought  the  gospel  to  Antioch,  it  is  said — “ The  hand 
of  the  Lord  was  with  them,  and  a great  number  believed 
and  turned  to  the  Lord.”  The  report  goes  out.  And  as 
soon  as  it  reaches  the  ears  of  the  church  at  Jerusalem,  Bar- 
nabas— a good  man,  and  full  of  faith  and  of  the  Holy  Ghost, 
is  sent  to  their  assistance.  Seeing  the  magnitude  of  the 
work  to  be  done,  he  immediately  obtains  Saul  from  Tarsus. 
Antioch  is  soon  pervaded  and  quickened  by  the  gospel. 
And  if  it  were  for  ministers  to  choose  then-  home  and  place 
of  labor,  these  apostles  might  well  desire  to  remain  at  Anti- 


22 


och.  But  this  privilege  was  not  for  them.  “ Separate  me 
Barnabas  and  Saul,”  said  the  Holy  Ghost,  “ for  the  work 
whereunto  I have  called  them.”  They  obeyed : and  after 
a public  occasion  of  fasting,  and  prayer,  and  laying  on  of 
hands,  they  were  sent  forth  on  their  high  calling.  This 
seems  to  have  been  the  first  formal  Christian  mission. 

The  detail  of  particulars  I may  not  pursue,  how  interest- 
ing soever  it  might  be.  They  went  forth ; and  the  work 
prevailed  faster,  as  its  compass  was  wider.  F rom  Antioch 
they  went  to  Seleucia,  which  lay  as  the  sea-port  of  Antioch. 
Thence  westward,  by  sea,  to  the  island  of  Cyprus,  which 
they  explored.  From  Salamis,  its  eastern  city,  to  Paphos, 
its  western,  they  published  the  love  of  Christ.  Sergius 
Paulus,  the  governor  of  the  island,  became  a believer,  and 
Elymas,  the  sorcerer,  was  struck  with  blindness.  IN  ext  they 
passed  to  the  continental  cities  northward  ; — and  first  to 
Perga,  in  Pamplylia.  Then  to  the  district  of  Pisidia,  through 
which  the  gospel  passed  with  almost  electric  rapidity.  Then 
to  Iconium ; and  then  to  Lystra  and  Derbe,  in  Lycaonia. 
Through  most  of  this  entire  circuit  they  were  hastened  by 
violence.  As  persecution  rose  in  one  city,  they  fled  to  the 
next. 

From  Lycaonia — the  farthest  point  in  this  their  first  mis- 
sion, they  contemplated  a return.  As  soon  as  the  smoke 
had  passed  off"  their  track,  and  a measure  of  quiet  was 
restored,  they  began  to  retrace  their  steps.  Their  object 
now  was,  to  set  tilings  in  order  ; to  consolidate  and  make 
permanent  what  they  had  done.  They  passed,  therefore, 
from  city  to  city,  confirming  the  souls  of  the  disciples,  exhort- 
ing them  to  continue  in  the  faith — since  through  much  trib- 
ulation we  must  enter  into  the  kingdom  of  God,  ordaining 
them  elders  in  every  church,  praying,  fasting,  and  commend- 
ing them  to  the  Lord,  on  whom  they  believed.  Thus  they 
returned  to  Antioch,  whence  they  set  out.  “ And  when 


they  were  come,  and  had  gathered  the  church  together,  they 
rehearsed  all  that  God  had  done  with  them,  and  how  he  had 
opened  the  door  of  faith  unto  the  Gentiles.”  This  was  the 
First  Report  of  Christian  Missions. 

With  additional  laborers,  and  new  divisions  of  labor,  the 
great  work  was  now  resumed.  Soon  all  Asia  Minor  was 
traversed,  the  Hellespont  was  passed,  Philippi  was  com- 
passed, Thessalonica,  Berea,  Athens,  Corinth,  Rome — that 
proud  and  cruel  mistress  of  the  iron  dynasty,  which  Daniel 
saw — these  places,  with  much  of  the  adjacent  country,  were 
successively  reached ; and  with  a rapidity  that  surprises  us. 
Light  went  forth,  like  the  successive  flashes  from  the  deep 
folds  of  the  evening  cloud.  It  was  the  work,  not  of  two  or 
three  centuries,  but  of  one  generation  of  laborers. 

We  have,  indeed,  little  of  minute  history  that  extends 
back  to  the  New-Testament  records ; yet  we  have  proof 
sufficient,  that  the  gospel  prevailed  at  that  early  day,  as  it 
has  at  no  period  since.  Taking  in  the  apostolic  age,  and 
one  generation  after  it,  we  find  Christianity  w idely  diffused 
and  established.  The  fires  had  burnt  against  it,  and  the 
sword  had  been  red  with  its  blood ; yet  it  had  gone  forth, 
conquering  and  to  conquer.  Summarily,  it  went  through  all 
the  different  sections  of  Arabia,  overspread  the  divisions  of 
Asia  Minor,  pervaded  Greece  and  the  provinces  northward, 
penetrated  Italy,  gained  the  ascendency  at  Rome,  and  at 
length  took  the  crown  of  the  Caesars.  It  compassed  Spain, 
France,  Germany,  Britain, — in  a word,  all  central  and 
southern  Europe,  western  Asia,  and  northern  Africa.  In 
relation  to  the  world  then  known,  the  command  of  Christ — 
“ preach  the  gospel  to  every  creature,”  was  more  nearly 
fulfilled  than  it  has  been  since.  Says  the  author  already 
quoted,  “ they  earned  the  divine  lamp  of  the  gospel  to  all 
the  nations  of  the  world,  and  saw  their  labors  crowned,  almost 
every  where,  with  the  most  abundant  fruits.”  In  espousing 


24 


Christianity,  the  early  disciples  espoused  it  as  a religion  for 
the  world.  To  them  this  was  as  much  a part  of  the  gospel, 
as  the  atonement  itself.  They  entered  upon  their  course 
accordingly.  The  command  of  Christ,  a,nd  the  promise  of 
Christ,  inspired  them  with  the  expectation  of  success.  And 
this  expectation  infused  itself  into  every  thing  they  did, 
giving  it  tone  and  effect. 

Compare  now  the  achievements  of  the  nineteenth  century, 
and  say  how  do  they  appear?  Verily,  as  if  they  belonged 
to  another  dispensation  ; — a dispensation,  not  of  the  Spirit, 
hut  of  the  letter.  We  are  sending  missionaries  far  and  near. 
Among  them  are  some  of  our  ablest  and  best  men.  We 
are  sustaining  them  at  great  pecuniary  expense.  But  where 
are  conquests  of  the  truth,  like  those  attending  the  labors  of 
the  first  disciples  ? Where  has  the  gospel  gone  forth  so 
instinct  with  the  power  of  God  1 And  is  there  not  a cause  ? 
Are  we  not  shut  up  to  the  conviction,  that  at  some  material 
point,  we  have  forsaken  the  right  way  of  the  Lord  ? Has 
the  heart  of  the  church  let  go  of  the  world  ? Does  she 
walk  with  God,  as  she  did  at  first?  The  affections  of  the 
church  are  a golden  chain,  along  which  the  love  of  heaven 
passes,  to  bless  the  world.  Does  this  chain  connect  as  it 
should  at  the  altar  of  God  ? We  retain  our  creeds  and 
formulas  of  religion  ; but  is  not  that  deeper  piety,  which  lies 
hack  of  creeds  and  symbols,  wanting ; — that  deeper  piety, 
which,  shrinking  from  public  gaze  and  public  proclamation, 
lives  and  breathes  in  the  presence-chamber  of  God?  Is  not 
this  an  clement  materially  wanting  in  modern  piety  ? Else 
why  is  it,  that  the  Quickening  Spirit  does  not  go  forth  with 
our  armies  ? 

What  remains  then,  thirdly, — and  1 submit  it  as  the  ques- 
tion now  to  be  tried — what  remains,  but  that  we  go  back  to 
the  pattern  of  primitive  saints?  Applying  the  touchstone 


25 


of  the  text,  are  we  not  held  to  this?  Our  course  of  life  is 
not  justified  by  its  fruits,  as  theirs  w as.  Nor  does  it  so 
accord  to  the  sympathies  of  the  gospel.  Are  we  not  put 
upon  our  consciences,  then,  to  correct  our  style  of  piety  by 
theirs, — to  return  to  their  practical  interpretation  of  the 
Bible,  to  their  habit  of  trusting  themselves  to  the  protecting 
providence  of  God,  to  their  relinquishment  of  this  life,  to 
their  choice  of  the  spiritual  life  as  their  portion,  to  their 
use  of  property  for  the  purposes  of  Christianity,  to  their  sep- 
arateness from  the  w orld,  and  let  me  add,  to  w hatever  wrent 
to  constitute  them  the  peculiar  people  of  God.  Have  we 
any  warrant  to  expect  their  measure  of  success,  till  we  go 
back  and  tread  in  their  footsteps  ? It  is  a solemn  question, — 
and  it  remains  for  us  to  answer  it — whether  they  were  held 
to  their  peculiar  life  by  any  reasons  that  do  not  equally  hold 
us  to  the  same  ? We  have  the  same  religion, — its  object  is 
the  same,  its  principles  of  doctrine  and  duty  the  same,  its 
promises  and  its  means  of  awakening  and  saving  men  the 
same.  We  have  this  religion  in  the  same  world, — that  world 
lying  materially  in  the  same  condition,  and  to  be  operated 
upon  in  materially  the  same  way.  What  reason,  then,  why 
the  church  in  the  nineteenth  century  should  be  so  unlike  that 
in  the  first  ? On  the  great  question  of  practical  Christianity, 
as  I have  said,  the  early  disciples  had  a better  opportunity 
to  form  just  opinions,  than  we  have.  The  true  shape  of 
Christian  life  and  character  was  actually  before  them,  with 
all  needed  explanations.  Their  example,  therefore,  comes 
to  us  with  a measure  of  authority.  And  what  that  example 
was,  I have  endeavored,  in  several  particulars,  to  explain. 
Clearly,  they  obeyed  the  precept, — they  forsook  all  things 
for  Christ — houses  and  lands,  wives  and  children,  yea,  and 
life  itself.  All  these  went  into  a place  of  secondary  impor- 
tance in  their  account.  They  made  themselves  pilgrims  and 

strangers  on  the  earth.  They  made  home  not  home,  spend- 
4 


26 


ing  life  and  estate  upon  it,  to  beautify  and  adorn  it,  and  pride 
themselves  in  it.  Rather  they  made  it  as  a tent — as  a 
lodging  place  for  a night.  Home  ; — it  was  in  a brighter 

world.  I ask,  therefore, — and  I ask  it,  in  view  of  all  the 
splendor  and  equipage,  w ith  which  Christians  at  the  present 
day  are  crowning  their  mortal  pilgrimage, — is  it,  or  is  it  not, 
a great  practical  principle  in  the  scheme  of  Christianity,  that 
we  arc  to  lay  down  this  life,  in  order  to  gather  fruit  unto 
life  eternal 1 

I know  that  various  pleas  are  offered,  in  the  way  of  object- 
ing to  the  primitive  pattern  as  a rule  for  us ; and  in  defence 
of  the  secular  and  prudential  type  of  modern  piety.  Some 
of  these  pleas  are  entitled  to  be  noticed  here. 

In  the  first  place,  it  is  said,  and  very  plausibly,  that  as  the 
world  changes  its  position  and  its  aspects,  Christians  must 
change  theirs.  They  must  adapt  their  policy  to  existing 
circumstances,  or  their  efforts  will  be  abortive.  It  is  claimed, 
therefore,  that  since  the  world,  though  unchanged  as  to  the 
great  fact  that  it  lieth  in  wickedness,  has  yet  in  eighteen 
hundred  years  been  greatly  changed  in  other  respects,  to  hold 
the  church  to  the  style  of  primitive  times,  would  be  to  vacate 
her  influence,  and  make  her  labors  inappropriate  and  power- 
less. That  the  world  is  changed,  none  will  question  ; but 
that  the  church  must  change  too,  and  in  the  same  direction, 
in  order  to  render  her  efforts  available,  is  the  question  ; — or 
rather,  perhaps,  it  is  no  question  at  all.  The  people  of  the 
world  have,  for  example,  been  magnifying  this  life,  and  dot- 
ing upon  it.  They  have  been  endeavoring  to  multiply  its 
points  of  interest,  and  the  variety  of  its  pleasures.  They 
have  inflated  and  blown  it  up,  till  its  balloon  dimensions 
present  any  thing  rather  than  natural  and  just  proportions. 
They  would  exalt  it  above  all  that  is  eternal.  Their  estimate 
of  wealth  and  fashion,  of  distinction  and  refinement,  is  in- 


21 


creasingly  extravagant.  If  tliis  is  not  true  of  imperial  courts, 
it  is  of  the  community  at  large.  Coextensively  with  popu- 
lar liberty,  there  has  gone  forth  the  claim  to  popular  wealth 
and  luxury.  Busy  multitudes,  in  love  with  the  flesh,  would 
make  every  thing  of  their  earthly  existence.  By  enriching 
and  adorning  it,  by  inventing  new  forms  of  refinement  and 
of  pleasure,  they  would  advance  it  to  a chief  good.  They 
would  make  it  large  enough,  and  bright  enough,  to  satisfy 
the  desires  of  the  soul,  and  thus  remove  all  occasion  to  look 
higher.  And  is  the  church  to  follow  in  this  matter;  and 
more  than  follow — lead  ? In  the  effort  to  expand  this  life, 
while  the  gospel  says  “ he  that  findeth  his  life  shall  lose  it,” 
is  there  no  danger  ? Are  there  no  limits,  beyond  which  we 
cannot  go  and  be  innocent  ? What  though  these  pleasures 
and  improvements  are,  as  they  are  said  to  be,  rational  1 Will 
you  from  this  make  out  their  justification  ? When  inevitably 
they  must  consume  the  time  and  resources  demanded  for  the 
salvation  of  souls,  may  we  still  pursue  them  ? Shall  the 
interests  of  the  eternal  future  be  sacrificed  to  them,  and  the 
defence  be,  that  they  are  rational  ? It  is  quite  reasonable 
that  I have  the  comfort  of  my  ordinary  dinner.  But  to  claim 
it,  when  a man,  just  thrown  from  his  carriage,  is  dying  at  my 
door,  would  be  the  height  of  extravagance.  Who  does  not 
see,  that  a pleasure  or  a gratification  may  be  rational  in  itself, 
and  yet,  coming  in  certain  connexions,  be  madness  ? And 
tell  me  who  can,  whether  the  efforts  of  modern  Christians  to 
magnify  and  adorn,  to  embellish  and  refine  this  life,  while  a 
world  perishing  before  their  eyes  asks  their  compassion,  is 
not  an  example  of  this  madness  ? 

As  another  plea,  it  is  said,  Christians  must  have  influence  ; 
and  they  must  go  measurably  into  the  circles  of  fashion,  or 
they  will  not  acquire  it.  They  must  conform  to  the  world, 
or  the  world  will  be  impatient  of  them,  and  will  set  them  at 
nought ; and  then  to  do  good  will  be  out  of  their  power. 


28 


But  at  what  chapter  and  verse,  let  me  ask,  is  this  doctrine 
found  ? Is  the  scripture  rule  that  of  conformity,  or  of  sepa- 
rateness ? Obviously,  this  plea  goes  to  introduce  human 
wisdom  and  policy  in  the  place  of  Christ’s  guidance  ; — human 
wisdom,  too,  accommodated  to  the  lustings  of  the  flesh.  Did 
not  God  know  that  Christians  would  need  influence,  and  did 
he  not  know  what  sort  of  influence  they  would  need,  when 
he  said,  “ come  out  from  among  them  and  be  ye  separate  ?” 
If  Christians  are  after  an  influence,  that  will  cause  them  to 
be  courted  and  caressed  by  the  world,  why  be  it  so ; — let 
them  bow  themselves  in  the  house  of  Rimmon  as  often  as 
shall  be  necessary  to  gain  their  end.  But  if  their  object  is 
the  salvation  of  souls,  in  order  to  which  the  world  is  to  be 
renounced,  and  life  lost  as  the  means  of  saving  it,  the  course 
of  duty  is  plain.  As  to  the  influence  to  be  gained  by  con- 
formity to  the  world,  it  is  extensively  tine,  that  the  less  the 
Christian  has  of  it  the  better.  Go  into  that  conformity, — 
suppress  all  those  peculiar  and  appropriate  developements  of 
your  religion,  which  would  be  likely  to  disturb  the  guilty 
conscience  and  give  offence, — bend  your  profession,  and 
make  it  yield  at  this  point  and  at  that,  till  it  becomes  a mere 
compound  of  softness,  indecision,  and  duplicity,  and  though 
you  may  be  caressed  and  fawned  upon,  you  will  also  be 
despised.  But  let  your  course  be  marked  by  integrity,  and 
a consistent  adherence  to  the  gospel,  governing  yourself  uni- 
formly by  its  heavenly  principles,  wherever  they  may  lead 
you,  and  though  you  may  he  hated,  you  will  yet  be  honored. 
Deep  in  the  soul  there  will  bo  a record  to  your  praise.  The 
hatred  of  the  world  even  Christ  could  not  escape ; but  not 
one,  of  all  the  personifications  of  wickedness  among  men, 
ever  despised,  him. 

There  is  another  plea.  It  is  said,  that  literature  and  the 
sciences  have  been  greatly  advanced  and  matured  ; and  that 
the  church,  if  she  would  keep  her  place  in  the  world,  must 


29 


have  learning.  Her  scholars  must  be  as  tall  as  any.  Time 
and  means  must  therefore  be  largely  expended  here.  Be  it 
so.  But  will  you  hence  conclude,  that  it  is  right  to  spend 
life  in  mere  literary  indulgence  and  gratification  ? And  shall 
we  make  the  institutions  of  learning  our  hope  for  the  world  ? 
Shall  these  be  substituted  for  the  simplicity  and  godly  sin- 
cerity of  the  gospel  ? 

That  the  church,  somewhere  within  her  compass,  should 
command  all  the  varied  resources  of  learning,  none  will 
question.  The  sciences,  profoundly  explored,  have  yielded, 
and  will  yet  yield,  a growing  testimony  to  revelation  and 
Christianity.  Every  century,  almost  every  age,  has  given 
some  new  proof  of  the  Christian  faith,  or  some  new  refuta- 
tion of  infidelity.  And  the  church  would  be  recreant  to  her 
duty  and  her  welfare,  not  to  hold  all  these  in  requisition  for 
her  establishment  in  the  faith.  And  here  I will  propose  the 
question  whether,  in  all  our  estimates  of  learning,  the  edifi- 
cation, and  confirmation,  and  establishment  of  the  church,  is 
not  the  main  thing  to  be  had  in  view  ? Is  learning  the  in- 
strument of  conquest  1 As  to  herself,  let  the  church  be  root- 
ed and  grounded  in  the  truth.  Let  her  be  all  light  and 
glorious  within.  Let  her  be  fully  persuaded  in  her  own 
mind.  And  when  the  enemy  assaults  her,  let  her  be  able  to 
repel  the  attack,  in  whatever  form  it  is  made.  To  this  end 
let  none  of  the  treasures  of  science,  ancient  or  modem,  be 
wanting  to  her.  Yet  let  it  never  be  forgotten,  that  with  all 
the  lights  of  science  kindled  around  her,  her  faith  is  to  stand, 
not  in  the  wisdom  of  man,  but  in  the  power  of  God.  And 
when  she  undertakes  to  inculcate  that  faith,  it  must  be,  not 
in  the  words  which  man’s  wisdom  teacheth,  but  which  the 
Holy  Ghost  teacheth.  When  she  goes  out  to  recover  the 
world  to  righteousness,  not  only  must  her  reliance  be  on  God, 
but  her  weapons  must  be  not  carnal  but  spiritual, — the  sim- 
ple yet  sublime  truths  of  the  gospel,  as  they  lie  upon  the 


30 


inspired  page.  I mean  not  that  scientific  attainments,  even 
the  profoundest,  are  incompatible  with  personal  holiness, 
but  that  they  are  not  the  aliment  of  that  holiness ; and 
moreover  that  they  will  never  avail  to  awaken  and  recover 
men  from  their  sins.  It  is  not  in  the  power  of  learning  and 
philosophy  to  arrest  the  world  and  convict  its  conscience. 
Science  is  not  the  element  which  the  Spirit  of  God  employs 
to  that  end.  Here  we  are  thrown  upon  the  peculiar  and 
distinguishing  truths  of  the  gospel, — those  channels  of  heav- 
en’s love  to  man  ; there  is  no  substitute  for  them.  You 
look  at  your  unbelieving  neighbor,  sin  yet  blinding  his  mind 
and  hardening  his  heart.  He  is  a man,  it  may  be,  of  edu- 
cation and  refinement,  possessing  largely  the  more  amiable 
qualities  of  our  nature, — a lovely  relic  amid  the  ruins  of  our 
race.  How  shall  you  bring  to  pass  his  salvation  ? How 
shall  you  reach  the  moral  susceptibilities  of  his  bosom,  and 
wake  up  his  soul  to  the  interests  of  his  immortality  ? Has 
learning  power  to  do  it  ? The  testimony  of  history,  the 
deeper  testimony  of  science  to  the  truths  of  revelation  will 
not  avail.  Your  reasoning  is  vain.  Logic  will  neither 
awaken  nor  convict  him.  Truth  will  not  do  it.  Truth 
demonstrated,  and  flashed  upon  the  mind  by  the  most  fervid 
eloquence,  will  not  do  it.  Where,  then,  is  your  hope  ? In 
the  Spirit  that  quickeneth.  It  remains  that  you  tell  him, 
“ God  so  loved  the  world  that  he  gave  his  onlv-begotten  Son, 
that  whosoever  believeth  in  him  should  not  perish,  but  have 
everlasting  life.”  Here  you  not  only  bring  a new  thought 
before  his  mind,  but  you  touch  a new  element  in  his  nature. 
Go  to  him,  then,  not  in  the  pride  of  learning,  but  with  the 
Bible — its  authority  and  its  love.  Press  his  heart  with  the 
peculiar  claims  of  Jesus  Christ,  just  as  they  lie  on  the  living 
page.  Accompanied  by  the  Holy  Ghost,  these  will  pene- 
trate, where  no  force  of  reasoning  will  go. 

Let  the  church,  then,  stand  on  her  appropriate  foundation. 


Let  her  be  built  thereon,  and  consolidated  by  the  Spirit  of 
God.  Let  her  be  transparent  throughout,  with  the  lamp  of 
divine  truth  shining  within  her.  Besides  this,  let  her  possess 
herself  of  all  the  resources  of  learning,  and  enlighten,  with 
her  own  radiance,  all  the  lights  of  science ; so  that  under 
her  God,  and  with  the  means  her  God  gives  her,  she  may  be 
prepared  for  any  emergency.  But  when  she  goes  forth  to 
the  conversion  of  the  world,  let  it  be  not  with  the  armor  of 
Goliath,  but  with  the  sling  and  the  stone. 

As  another  plea,  it  is  said  that  the  church  needs  wealth, 
and  somebody  must  get  it.  To  endow  her  seminaries,  sup- 
port her  ministry,  establish  her  missions,  and  sustain  their 
operations,  estates  must  be  accumulated.  Christians,  there- 
fore, must  ply  their  business  and  labor  to  be  rich.  To 

go  back  to  the  style  of  primitive  times  would  be  absurd. 

How  much  of  worldliness  is  sheltered  here,  1 dare  not  say. 
That  such  a sentiment  may  be  entertained  w ith  safety  is  pos- 
sible ; that  it  is  beset  with  peril  is  plain. 

As  to  the  point  assumed,  that  the  church  needs  wealth, 
all  are  agreed.  She  needs  it,  and  ought  to  be  using  it  to-day 
far  more  largely  than  she  is.  But  that  her  members  are, 
therefore,  to  compete  with  worldly  men,  and  meet  them  on 
their  ground  with  finesse  and  legerdemain,  and  go  through 
all  the  technicalities  of  glossing  and  concealment,  in  order  to 
settle  the  terms  of  a contract  favorably — Heaven  forbid  it. 
Here  is  my  neighbor,  a rich  but  impenitent  man.  He  will 
not  use  his  property  for  the  spread  of  the  gospel ; I under- 
take, therefore,  to  win  a fortune  out  of  his  estate  for  that 
purpose.  He  is  in  business,  and  ready  for  proposals.  I 
commence  my  negotiations  ; and  to  be  sure  of  success,  since 
my  object  is  so  good,  I go  largely  into  the  trick  and  chica- 
nery of  the  exchange.  The  game  comes  into  my  hand. 
He  sees  it.  He  grinds  under  it.  He  remembers  that  I am 


32 


a professed  Christian  ; and  in  a moment  of  haste  he  says, 
“ I want  no  more  of  your  religion.”  There  is  a more 
excellent  way.  Let  me  fix  my  heart,  not  on  his  estate,  but 
on  his  soul.  Let  my  object  be  his  salvation.  Let  me  pur- 
sue this,  assiduously  as  I did  the  other ; and  the  result,  how 
unspeakably  different ! He  is  in  the  kingdom,  filled  with 
joy ; and  his  property  consecrated,  and  waiting  the  call  of 
Christ. 

The  great  practical  truth  is, — and  it  is  a truth  which 
many,  who  are  endeavoring  to  serve  God  in  the  way  I have 
just  exposed,  need  to  be  reminded  of  daily,  that  there 
is  property  enough  extant  already,  to  give  the  gospel  to 
every  creature.  We  need  not  go  into  the  bowels  of  the 
earth  to  dig  up  more.  What  the  church  does  not  possess,  is 
possessed  by  the  world.  And  it  can  be  obtained  for  the 
Christian’s  purposes  faster,  by  seeking  the  conversion  of  those 
who  hold  it,  than  it  can  by  depending  on  the  chances  of 
business  to  withdraw  it  from  their  hands.  Besides,  in  the 
one  case  it  comes  with  a blessing ; in  the  other  with  a curse. 

There  is  yet  another  plea.  It  is  said  that  primitive  Chris- 
tians were  shut  up,  by  a relentless  and  dire  necessity,  to  the 
unearthly  cause  they  pursued  ; that,  surrounded  as  they 
were  by  proscription  and  the  sword,  only  one  thing  was  left 
them,  and  that  was  to  look  up : but  that  we,  on  the  other 
hand,  caressed  and  protected  by  the  world,  and  able  to  hold 
our  portion  in  it  like  other  men,  can  hardly  be  expected  to 
enter  upon  so  sublime  a course  as  theirs  ; and  that  to  press 
us  to  it,  as  a matter  of  duty  and  of  conscience,  is  to  over- 
look the  material  conditions  of  the  case.  Where,  then, 
are  we ; and  what  are  the  motives  that  govern  us  ? Is  it  so, 
that  we  are  to  forsake  the  w'orld  only  when  it  frowns  upon 
us  ? Are  we  to  become  pilgrims  and  strangers  only  because 
of  fire  and  fagot?  And  is  Christ  to  he  our  portion,  only 


when  an  infuriate  world  will  give  us  no  other?  Come,  then, 
the  day  of  blood  ; come  sword  and  flame  ; come,  if  they 
must,  to  make  God's  children  live  and  walk  with  him ! 

We  come,  then,  to  the  issue, — the  solemn  question,  wheth- 
er we  are  not  imperatively  called  upon,  whatever  it  may 
cost,  to  return  to  the  primitive  pattern  ? Has  not  a worldly, 
secular  policy,  crept  into  our  religious  operations,  ol  which 
the  first  Christians  knew  nothing  ? And  is  not  this  policy  to 
us  instead  of  God  ? Are  we  not  relying  upon  it,  rather 
than  upon  Him,  for  our  safety  and  our  success  ? 

Bear  with  me,  while  I push  inquiry  further,  and  ask, 
whether  the  most  alarming  feature  in  our  whole  case  is  not 
this, — that  extensively  this  course  of  policy,  and  prudential 
confonnity  to  the  world,  is  thought  to  be  right  1 You  shall 
hardly  find  a portion  of  the  whole  sacramental  host,  that  is 
not  pervaded  with  the  belief  that  it  should  be  so.  I assume 
this,  as  a truth  to  be  taken  for  granted.  For  assuredly  1 do 
not  believe  that  Christians  live  as  they  do,  while  yet  then- 
conviction  is  that  they  ought  to  live  like  the  early  disciples. 
I am  far  from  the  belief  that  they  thus  habitually  violate 
their  consciences.  By  some  reasoning  or  other,  they  come 
to  think  they  ought  to  live  as  they  do.  Men  must  be  rich, 
in  order  to  do  good.  They  must  have  the  finest  literary 

accomplishments,  in  order  to  be  courted  in  the  circles  of  un- 
sanctified genius, — deceiving  themselves  with  the  thought 
that  there  they  shall  show  the  Christian  and  do  good.  They 
must  conform  to  the  world,  in  order  to  have  influence  ; they 
must  multiply  the  machinery  of  life,  and  polish  the  style  of 
life,  and  beautify  and  adorn  life,  till  it  comes  to  take  all  their 
time  and  resources  to  live,  in  order  to  show  that  wisdom’s 
ways  are  ways  of  pleasantness,  and  that  they  are  not  them- 
selves gloomy,  dejected,  melancholy  ascetics.  Not  so,  He 
who  had  not  where  to  lay  his  head.  Not  so,  they  w ho  took 


34 


iheir  pattern  of  life  from  him.  And  if  it  is  so,  that  primitive 
Christians  were  right,  how  is  it  possible  that  we  are  not 
wrong  ? That  they  were  “ a peculiar  people”  is  plain  ; — in 
their  faith,  and  in  their  lives,  so  peculiar  vyere  they,  that  they 
failed  not  to  be  recognized.  Every  where  men  took  knowl- 
edge of  them.  Their  example  was  a standing  warning  to 
the  impenitent ; it  was  a living  witness  to  the  truth.  And  it 
sent  burning  thoughts  deep  into  the  conscience  of  the  world. 
Men  were  stung  with  conviction  and  alarm.  They  knew 
not  whether  to  hate  most  themselves,  or  the  holiness  that 
rebuked  them. 

With  the  holy  men  of  the  first,  and  of  the  second  century, 
the  church  appeared  in  her  true  light.  She  appeared  as  the 
grand  medium  of  communication  between  heaven  and  earth. 
Such  she  was  designed  to  be.  Through  her,  God  gives  his 
Spirit,  “ to  convince  the  world  of  sin,  of  righteousness,  and 
of  judgment.”  All  along  the  line  of  her  duties  he  pours  his 
love.  She  prays,  and  there  is  no  rain  ; she  prays  again,  and 
the  heavens  give  rain,  and  the  earth  brings  forth  its  fruit. 
Let  it  be  so  that  she  shall  grieve  the  Spirit,  neither  from  her- 
self, nor  from  her  works ; let  her  come  forth  from  the  world, 
and  stand  in  her  spiritual  attire — holiness  to  the  Lord,  and 
like  the  electric  chain,  radiant  with  the  passing  fire,  she  shall 
but  lay  her  hand  upon  the  altar  of  Cod,  and  the  love  of 
heaven  shall  pass  to  vivify  and  save  the  world. 

Of  the  machinery  of  religion  we  have  a great  deal,  much 
more  than  was  employed  at  first.  We  have  ministers  and 
churches,  seminaries  and  funds,  missions  and  missionary  as- 
sociations in  great  abundance,  and  in  imposing  array, — all  as 
it  should  be,  and  all  to  be  rejoiced  in.  We  have  a system 
of  instrumentalities,  that  seems  adequate  to  compass  the 
world.  But  where  is  the  Spirit — “ the  Spirit  of  the  living 
creature  in  the  wheels”?  We  have  the  body,  but  where  is 
the  soul  of  piety, — the  quickening  Spirit  that  shall  make 


35 


all  this  moral  machinery  instinct  with  life,  and  mighty  through 
God  to  the  pulling  down  of  strong  holds. 

Let  not  the  thought  of  one  of  us  he,  that  the  action  of 
the  church  should  be  less.  Rather  let  her  operations, 
abroad  and  at  home,  be  enlarged.  As  a part  of  this  en- 
largement, let  us  come  to-day,  “ strong  in  faith  giving  glory 
to  God,”  and  add  to  the  number  of  our  missionaries  the 
brother  whom  we  are  now  to  consecrate  ; and  with  him  the 
helper  God  has  given  him,  in  the  hope  that,  like  Phoebe, 
servant  of  the  church  at  Cenchrea  and  missionary  to  Rome, 
she  may  be  a succorer  of  many  and  of  himself  also.  Let 
us  come  to  this  consecration  devoutly,  as  the  apostles  in  the 
upper  chamber  came  to  the  choice  of  Matthias.  And  what 
Jerusalem  and  the  day  of  Pentecost  was  to  them,  may  this 
place  and  this  day  be  to  us.  Beloved  brother  and  sister,  we 
give  you  to  your  work,  and  to  the  God  whom  you  are  to 
serve  in  it.  ‘ If  some  fiery  trial  shall  overtake  you,  rejoice, 
inasmuch  as  ye  are  partakers  of  Christ’s  sufferings.’  “ If 
ye  be  reproached  for  the  name  of  Christ,  happy  are  ye ; for 
the  spirit  of  glory  and  of  God  resteth  upon  you.”  May 
you  be  baptized  with  the  Holy  Ghost.  And  going,  as  you 
are,  to  tread  in  the  footsteps  of  the  Apostles,  and  to  traverse 
the  fields  of  primitive  enterprise,  may  God  give  you  the 
spirit  of  primitive  times,  and  crown  your  labors  with  the  full 
measure  of  primitive  success. 


CHARGE,. 

BY  THE 

Rev.  JOHN  W.  ELLINGWOOD, 

PASTOR  OF  THE  FIRST  CHURCH  IN  BATH,  ME. 


My  Dear  Sir, 

The  solemn  act  of  your  consecration,  having  now  been 
performed,  you  stand  here  before  God,  in  the  character  of  an 
evangelist ; and  as  such,  are  fully  qualified  to  enter  upon  all 
the  duties  of  a minister  of  Christ.  The  ecclesiastical  coun- 
cil present,  having  inducted  you  into  this  sacred  office,  whose 
duties  are  to  be  performed  by  you  in  a far  distant  land,  have 
appointed  me,  on  their  behalf,  to  charge  you,  in  the  name  of 
Christ,  to  be  faithful  therein.  Among  the  greatest  and  most 
responsible  duties  ever  assigned  to  mortal  man,  are  those 
which  are  soon  to  be  committed  to  your  hands.  The  precious, 
the  never  dying  souls  of  very  many,  are,  in  some  sense,  to 
be  placed  under  your  care.  To  the  single  point  of  saving 
those  souls,  you  are  chiefly  to  direct  your  efforts. 

O then,  my  dear  sir,  let  me  say  to  you,  in  the  light  of  that 
eternity  to  which  we  are  all  hastening,  “Take  heed  to  the 
ministry,  which  thou  hast  received  in  the  Lord,  that  thou  fulfil 
it.”  Among  the  highest  duties  incumbent  on  you,  as  you 
have  doubtless  long  felt,  is  that  of  laying  open  to  sinful  men 
the  way  of  salvation  by  Jesus  Christ.  In  doing  this,  know- 
ing, as  you  do,  that  there  is  but  one  gospel  for  all  mankind, 
and  viewing  divine  revelation  as  a grand  whole,  whether  you 
address  the  “ worshippers  of  the  beast,”  or  the  followers  of  a 
“ false  prophet,”  whether  you  speak  to  “Barbarian,  or  Scy- 
thian, bond  or  free,”  you  must  declare,  as  far  as  may  be,  all 
the  word  of  God. 

Every  human  science,  it  is  well  known,  is  founded  on  a 
few  leading  principles,  which  need,  first  of  all,  to  be  well 
understood.  So  also  it  is,  with  revealed  truth.  The  funda- 


37 


mental  doctrines  of  the  gospel,  therefore,  all  which  are 
included  in  the  one  great  theme,  of  “ Jesus  Christ  and 
him  crucified ,”  claim  your  first  attention ; not  only  on 
account  of  their  intrinsic  importance,  but  because  they  are 
the  basis  of  all  genuine  practical  religion.  To  the  Jews, 
indeed,  these  doctrines  may  be  a “ stumbling  block,  and  to 
Greeks”  and  Armenians  “ foolishness yet  to  all  of  eveiy 
class,  who  truly  believe,  they  will  prove  “ the  power  of  God, 
and  the  wisdom  of  God,”  unto  salvation.  Be  careful  then 
to  inculcate  them,  with  all  fidelity,  and  show  to  those,  to 
whom  you  may  minister,  their  vast  importance  in  the  scheme 
of  mercy.  Unfold  to  their  view,  as  far  as  in  your  power, 
the  infinite  perfections  of  the  Godhead  ; — the  absolute  Deity 
of  Jesus  Christ ; — the  personality  and  divinity  of  the  Holy 
Spirit ; — the  entire  depravity  of  the  human  heart ; — the  na- 
ture and  necessity  of  regeneration  by  the  Spirit  of  God  ; — 
the  atonement  for  sin  by  the  blood  of  Christ  ; — justification 
by  faith  alone ; — the  sovereign  and  distinguishing  love  of 
God  ; — and  the  boundless  riches  of  his  grace,  in  the  salvation 
of  men.  These,  with  such  other  kindred  truths  as  the  gos- 
pel enjoins,  you  must  inculcate,  in  due  proportion,  and  with 
the  greatest  simplicity  and  plainness  of  speech  ; never  con- 
cealing them,  as  the  manner  of  some  is,  under  a multitude 
of  enticing  words. 

While  you  instruct,  in  the  great  principles  of  our  religion, 
the  mingled  population  of  that  far-famed  city  to  which  you 
go,  call  upon  them  earnestly,  also,  to  perform  the  duties 
which  result  from  those  principles.  Is  there  a God,  for  ex- 
ample, who  possesses  infinite  perfections  ? then  must  you 
show  to  sinners,  that  they  are  bound  to  love  him  supremely. 
Is  man’s  heart,  by  nature,  entirely  depraved,  and  all  his 
moral  conduct,  while  in  that  state,  sinful  ? then  should  you 
exhort  him  to  repentance,  as  an  immediate  duty.  Has  an 
atonement  been  made  for  sin,  by  the  sacrifice  of  Christ  ? then 
ought  you  to  require  and  intreat  sinners  instantly  to  accept 
it,  by  relying  on  his  mercy.  Tell  those  to  whom  you  go, 
that  they  must  not  only  believe,  but  obey  ; and  not  only 
repent  of  sin,  but  “ perfect  holiness,  in  the  fear  of  the  Lord.” 
Call  upon  them  to  exercise  love,  without  delay,  both  to  God 
and  men  ; and  to  manifest  this  love,  by  appropriate  works. 
In  a word,  show  them  clearly  their  duty,  their  guilt,  and  their 
dependence  on  divine  grace ; and  declare  unto  them,  in 


38 


Jehovah’s  name,  that  “ without  holiness,  no  man  “ of  them 
all”  shall  see  the  Lord.” 

Should  you  ever  be  called,  in  the  providence  of  God,  to 
be  the  pastor  of  a church  of  Christ,  from  whatever  class  or 
tribe  of  men  it  may  be  gathered,  you  must,  watch  over  it  as 
precious  in  his  eyes : — as  “ purchased  with  his  blood.”  You 
must  attend  carefully  to  the  preservation  of  its  order,  and 
maintain  the  purity  of  its  discipline,  so  far  as  it  may  devolve 
on  you.  You  must  do  nothing  by  partiality,  but  always 
act  from  love  to  Christ  and  his  cause,  taking  his  word  for 
your  guide.  On  the  one  hand,  you  should  never  make  a 
man  “ an  offender  for  a word ;”  on  the  other,  you  must  do 
your  utmost  to  purge  the  church  of  God  from  every  flagrant 
immorality,  and  from  every  destructive  heresy. 

Administer  the  Lord’s  supper  to  all  proper  subjects,  where- 
ever  you  may  find  them  ; and  while  you  guard  the  avenues 
to  the  church  with  proper  vigilance,  be  careful  that  you  re- 
ject no  applicant  for  gospel  ordinances,  whom  Christ  would 
admit.  Believing,  as  you  fully  do,  that  the  covenant  made 
with  Abraham  is  the  “ everlasting  covenant”  of  grace,  and 
that  baptism,  which  is  now  its  seal,  is,  by  divine  appoint- 
ment, to  be  applied  to  believers  and  their  children,  be  care- 
ful that  you  so  apply  it. 

While  you  thus  go  steadily  forward  in  your  work,  guided, 
as  you  believe,  by  the  truth  of  God,  and  in  the  practice  of 
what  you  consider  duty,  use  no  bitter  w ords  against  opposers 
of  any  class,  whether  they  be  Mohammedans,  or  Jews,  or 
the  advocates  of  any  form  of  corrupted  Christianity.  Should 
any  among  them  attack  you  with  ever  so  violent  or  harsh 
language,  never  return  it.  Never  render  “ railing  for  railing, 
but  contrarywise  blessing.”  “ Bless,  but  curse  not.”  You 
may,  and  you  ought,  to  exercise  benevolent  affections  toward 
them  all.  You  may  pray  for  them,  too,  as  much  as  you 
will ; and  though,  with  temperance,  and  fairness,  and  in  the 
language  of  love,  you  attempt  to  refute  their  great  errors, 
yet  engage  in  no  angry  disputation  with  any  man.  “ The 
servant  of  the  Lord  must  not  strive,  but  be  gentle  unto  all 
men.” 

Look  well,  my  dear  sir,  to  your  whole  conduct,  not  only 
in  public,  but  in  private,  as  a disciple  of  Christ.  Though 
you  endeavor  not  to  entangle  yourself  with  the  affairs  of  this 
life,  yet  you  must,  to  some  extent,  have  secular  intercourse 


with  those  around  you,  and  those  too  who,  with  eagle  eyes, 
will  watch  for  your  halting.  In  all  your  transactions,  there- 
fore, of  this  nature,  let  the  strict  principles  of  morality  and 
discretion  govern  you.  Remember  also,  my  brother,  that 
the  tongue  is,  in  every  part  of  the  earth,  “ a world  of  iniqui- 
ty and  let  Christian  prudence  guard  the  door  of  your  lips. 
‘ Have  a care,’  says  one,  ‘ ichat  you  say ; and  where  you 
say  it ; and  when  you  say  it ; and  how  you  say  it ; and  before 
whom  you  say  it.’  Let  your  conversation,  in  a word,  be 
always  with  grace ; — sound  speech  that  cannot  be  condemned. 

Let  your  habitation,  also,  be  the  abode  of  order,  hospital- 
ity, and  love.  Never  forget  that  you  are  required  to  be  an 
example,  in  all  things  that  are  pure,  and  lovely,  and  of  good 
report.  In  fine,  let  “ holiness  to  the  Lord”  be  written  on 
your  whole  deportment,  in  such  living  and  legible  characters, 
that  all  men,  passing  by,  may  read  the  inscription,  and  glorify 
your  Divine  Master. 

I am  bound  also  to  charge  you,  to  take  heed  to  your  heart, 
as  well  as  to  your  life,  that  while  you  are  watching  and 
laboring  for  the  souls  of  others,  you  may  not  neglect  your 
own.  How  distressing,  my  dear  sir,  would  it  be,  if  in  the 
end,  you  should  be  constrained  to  say,  “ They  made  me  the 
keeper  of  the  vineyards,  but  mine  own  vineyard  have  H not 
kept.”  Maintain,  therefore,  the  spirit  of  piety  in  your  own 
soul,  and  live  near  to  God.  However  pressing  your  other 
avocations  may  be,  never  neglect  your  private  devotions. 
Hold  intercourse  with  heaven,  every  day  you  live.  Strive 
earnestly,  and  with  all  your  powers,  to  be  pure  in  heart,  as 
well  as  life  ; for  they  that  minister  at  the  altar,  whether  in 
their  native  country,  or  in  a foreign  land,  must  be  holy,  if 
they  would  be  accepted  of  God,  and  successful  in  his  service. 

Authorised  as  you  are,  to  assist  in  the  induction  of  others 
to  this  holy  work,  and  called  upon,  as  you  probably  will  be, 
to  do  it,  with  few  to  share  with  you  the  responsibility,  I must 
charge  you,  in  the  name  of  Christ,  never  to  betray  the  sacred 
trust  reposed  in  you.  Better  that  your  arm  should  fall  from 
its  socket,  or  that  your  right  hand  should  be  utterly  w ithered, 
than  that  you  should  officially  place  it,  in  ordination,  on  one, 
who  you  have  reason  to  believe,  is  not  a friend  of  Christ, 
whatever  his  talents,  his  acquirements,  or  his  professions  may 
be.  “ Lay  hands  suddenly  on  no  man,”  but  commit  the 


40 


ministry  to  “ faithful  men  — faithful  in  doctrine,  faithful  in 
practice,  and  “ able  to  teach  others  also.” 

And  now,  in  view  of  these  momentous  subjects,  let  me 
solemnly  and  affectionately  enjoin  upon  you,  to  shake  off,  as 
far  as  possible,  every  worldly  concern  ; to  devote  all  your 
talents,  all  your  attainments,  all  your  life,  to  the  glory  of 
God,  and  the  salvation  of  souls,  in  whatever  place  you  may 
be  called  to  labor.  Going,  as  you  expect  to  do,  to  a city, 
where  often  dwelleth  “ the  pestilence  that  walketh  in  dark- 
ness,” and  “ the  destruction  that  wasteth  at  noon  day,”  I 
scarce  need  remind  you,  that  while  the  work  in  which  you 
engage  is  great,  the  time  may  he  short.  A very  few  revolv- 
ing years,  my  dear  sir,  may  wind  up  your  affairs,  as  they 
certainly  will  mine,  with  this  fleeting  world.  A few  years 
indeed,  comparatively,  and  these  heavens,  and  this  earth  will 
be  no  more,  and  all  ministers,  and  those  to  whom  they  have 
ministered,  will  “ stand  before  God.” 

With  these  great  considerations  fresh  in  your  mind,  set 
your  face  toward  the  distant  field  of  your  labors,  and  when 
you  arrive  there,  gird  yourself  for  your  work,  and  never  for- 
sake it,  till  called  away  by  your  Master  and  Lord.  In  the 
meantime,  hear  him  saying  ; “ Be  thou  faithful  unto  death  :” 
Let  “ no  man  take  thy  crown.”  And  when,  at  some  future, 
far  distant  day,  after  having  gathered  many  souls  to  your 
beloved  Savior,  you  shall  lie  down  to  die,  then  may  you  hear 
his  voice,  more  cheering  than  the  music  of  angels,  saying ; 
“Well  done,  good  and  faithful  servant,  enter  thou  into  the 
joy  of  thy  Lord.”  Then,  my  brother,  thy  toils  will  be  fin- 
ished : — then  thy  soul  will  be  blessed  forever. 


